菩提道次第广论手抄稿:旧版第三十七卷A面
P. 73 (LL1)（手抄稿 第五册 p137）[00:16]
走的时候却是跟我们相应，眼前最正确的路，因为它那个次第本身引导你很完整，对吧？所以让你有走得进去的地方。如果说你对这点把握不住，表示我们对这个教法本身哪，还没有圆满的认识，所以这个时候真正重要的，你要多方面地听闻，了解这个圆满的教法。那时候这种毛病都去除掉了。那时候你就会觉得有千稳百当之感—走得高，高也好；走得低，低也好。高的人哪，是不会轻视低的人，低的人哪，也不会因为自己爬不高而心里面觉得不如人，每一个人觉得高高兴兴地走上去，是这样。继续看：[00:57]
p. 74
Since the order we use in guiding others along the path clearly is very crucial for their practice, reach firm certainty about this method.
【现见于道引导次第，诸修行者，极应珍贵，故于此理，应当获得坚固定解。】
喏，就这个现实的状态来说，大师亲眼看见，他彻底地了解、认识这件事情：引导我们修学佛法的次第，这样的重要！所以我们修行的人啊，应该把这些东西看成最最珍贵、最最重要的！这几句话记在心里。现在我们不要忙说：哎哟，说我现在一天啊我要看多少经、念多少佛、拜多少佛，好的呀！不错的啊！但是如果你想走这条圆满直接大路的话，在我现在的了解的话，这是最好的把这个圆满的次第把握住，然后你这样子走上去的话，那“事半功倍”！这是用那个成语叫事半功倍哟！实际上呢，你一点点的下的功夫，得到的这个功的话，不晓得百千万倍的大啊！这样啊！这是很重要的事情。不过在你没有产生确定见解之前，你也不必贸贸然地把以前的放掉，我们叫“骑着马上找马”。等到你确定有了这个认识以后，自然而然你会心里觉得泰然，放掉它。[02:24]
为什么你现在要拜佛、要念佛？你说要修行、要成就。所以记住：你今天假定说你的目的，我的目的就在那儿拜几拜，那没关系你拜好了！拜完了以后，拜到哪里去，那不去管它，你的目的本来就拜嘛！或者你的目的本来就唱那么几个字嘛！那你去唱它没关系。假定你目的是要到极乐世界，欸，那你得检查检查—我这么拜了以后、念了以后去不去哦？不去的要改变！这个很明白，对不对？假定你的目的不但要去极乐世界，要成佛哦，那更进一步。这是我们很重点喔，太重要了！[02:59]
我们现在很多事情就是闭上眼睛做的，你不晓得！看见人家做，我也就跟着他去做，他念我也念。然后呢不但自己错了，还教别人，嗨哟，我教：“这个好，你跟着我，我教你学。”唉，我现在觉得真颠倒啊！说实在我在这里跟大家讲，我自己只是像一个留声机 (p139) 一样—我老师告诉我，我只是你们这些人把那个留声机一按，我这么如是这般放出来而已；真的教，谈不上啊！所以务请各位啊，不要自己觉得懂得很多，教别人说：“喔唷，我这个比你这个好啊！”那你这个错到不知道哪里去了！现在我们真正的重要的，要把这个第一个把握住，把握住然后如此的次第向上走的话，那这是快速得不得了，快速得不得了，好得不得了，也是。[03:50]
好，现在呢我们有了，哦，前面已经遇到了善知识，遇到了善知识啊，那个时候就晓得，哦！这善知识真正告诉我们的，不是遇到他啊，还是什么？遇到你自己啊！为什么？真正善知识才告诉我们：你要得到好处要靠修行，要靠修行要得到暇满人身，我们现在居然得到了，所以还是靠我自己。那么要修行的时候呢，不是莽莽撞撞的。如果你莽莽撞撞地去做的话，你虽然想修啊，结果走上了岔路自己还不知道。路还是路哦，可是岔路，然后转了十万八千里转回来，这划不来！所以一开头的时候，先把走的路认识，像那个要去掘宝一样。不是说：欸，哪里有宝藏，我马上出发！跑了半天，那个宝藏在哪里啊？对不起，我不知道。到处问路，然后呢摸了半天，还是毫无消息，不是！[04:49]
首先说，是！要的。然后把那个宝藏的地图先找到，找到了以后，怎么走法弄清楚，弄清楚了以后，要带些什么工具，然后准备些什么资粮。你样样准备好了，然后你出发的 (p140) 话，一路马上到达宝树。天下没有一个事情例外的，对不对？这个概念我们要清楚。所以我们正式开始学的时候啊，说“摄取心要”，对呀，趁得到这个暇满人身，赶快去修！他并不是叫你马上，喔唷，你一天要拜几百佛，一天要，然后呢念多少佛。欸，先把这个修学的整个的、完整的次第有个认识，有了这个认识以后，然后找到自己下脚处，然后去修。所以到了这里啊，才是“正取心要”，喏，正式要修了，那时正式要修了！所以现在看，正式修的时候，[05:48]
b. The actual way to take full advantage of a life of leisure and opportunity.
The actual way to take full advantage of a life of leisure and opportunity is presented in three sections:
1. Training the mind in the stages of the path shared with persons of small capacity.
2. Training the mind in the stages of the path shared with persons of medium capacity.
3. Training the mind in the stages of the path for persons of great capacity.
【第二正取心要分三，① 于共下士道次修心，② 于共中士道次修心，③ 于共上士夫道次修心。】
那么现在我们晓得了，哦！没错，它分成这样次第的：说于共下士道修，于共中士道修心的次第，共上士道次修心。这样的次第，哦，自己是千稳百当地一步一步上去。“初”，初就是共下士，分三：[06:15]
1) Training the mind in the stages of the path shared with persons of small capacity
There are three divisions in this section:
1. The actual training of thought for a person of small capacity
2. The measure of the attitude of a person of small capacity
3. Clearing up misconceptions concerning the attitude of a person of small capacity
【初中分三，① 正修下士意乐，② 发此意乐之量、③ 除遣此中邪执。】
那么正式的下士道是什么呢？这个第一个，这是说明这个质。这个质对了以后，要什么样的量呢？说第二“发此意乐之量”，要达到什么程度。还有呢第三，“除遣此中邪 (p141) 执”，我们做的时候，还要检查检查，有没有错误。错误固然不允许，有的时候我们一种邪妄的执着，这个东西一定要排除掉。现在把那个“正修下士意乐”来说一下，它分成两部分：[06:59]
a) The actual training of thought for a person of small capacity. The actual training has two divisions:
1. Developing a state of mind that strives diligently for the sake of future lives.
2. Relying on the means for achieving happiness in the next life.
【初中分二，① 发生希求后世之心，② 依止后世安乐方便。】
这个增上生，真正的增上生啊是要生生增上，既然生生增上，后面比现在好嘛！这是增上的特别意义。所以这一生以后比现在好，然后呢这一生完了，又下一生比现在好，这是很明白的道理。我们没有一个人例外的，所以我们平常实际上的状态都是如此。所以尽管我们今天啊，一天可以赚个一千块钱、一万块钱，乃至于十万、一百万。我们绝对不会说，今天赚多少就吃多少，就吃完了以后就算了。不对！一定你赚了以后，都存在银行里面，还辛辛苦苦去做，为什么？求增上生嘛！[07:49]
所以你如果认真去看的时候，我们没有一个人例外的，都会这样去做。当然我说这个没有一个人例外，这句话说得过分一点，实际上有一些人他不是的。这我以前啊听说那个高山人很有意思！高山人他赚到一点点钱，然后他下来统统花掉。欸，钱太多了怎么办呢？他买了个香烟，那个几支香烟一起点，摆在那个嘴巴上面，他花不掉就是难过。然后 (p142) 呢那个酒啊，唉，那只是买最好的去喝得醉得……然后躺在马路上面，回去也回去不了！这种人我们看起来的话，真是可怜者。我们稍微有一点脑筋的，都不会这样做，为什么？觉得这个实在真是等同畜生无异。[08:37]
所以他前面已经一再告诉我们这个道理了，那么我们真正增上生呢，就是要求后面的。那么这个后面的话，也晓得这一世很快、过了！不要说，唉呀，年纪老的人很难说—年纪轻的人也同样地难说啊！譬如就是前天，这有一位大长老刚走，那个大长老就是某某法师，是我们老和尚的师兄弟。刚才我才听说他们师兄弟当中，算起来他年纪最轻耶，年纪最轻的最先走，你怎么保证说年轻的不先走啊？啊，所以这个事情是千真万确！这修行这件事情的话，的的确确要把握住这个原则，不要说慢慢地来。那么这个重点就在第一个“发生希求后世”，怎么样才能够产生？一步一步来。[09:48]
Developing a state of mind that strives diligently for the sake of future lives. This is explained in two parts:
1. Mindfulness of death, the contemplation that you will not remain long in this world.
2. Contemplating what will occur in your future life: the happiness or suffering of the two types of beings.
【初中分二，① 思惟此世不能久住忆念必死，② 思惟后世当生何趣二趣苦乐。】
那么再分，一步一步的分。
Mindfulness of death (the contemplation that you will not remain long in this world) has four parts:
1. The faults of not cultivating mindfulness of death
2. The benefits of such cultivation
3. The kind of mindfulness of death you should develop
4. How to cultivate mindfulness of death
【初中分四，① 未修念死所有过患，② 修习胜利，③ 当发何等念死之心，④ 修念死理。】
(p143) 它这个里边啊，这个科判简单地说一下。是的，我们第一个要求后世，这个才是增上；那么要求后世，用什么方法？这第二个。所以现在第一个就先说，先把那个希求后世的心生起来了以后，然后这个心会推动我们去行该修的方法。那么发生这个心怎么呢？他告诉我们，“思惟此世不能久住”，我们生在这个世间上面，你没办法住下去，永久住下去，而且一定要死。单单死，大家反正总归要死嘛，死就算了嘛！欸，不幸的，死了以后到哪里去啊？哈哈！死了以后这个不是完了，而还有后面。或者向上或者向下，向上、向下根据什么？根据你这一世所造的业，就是这样。[11:03]
所以啊这个两个摆在一块，有什么好处呢？第一个，你现在说这一生很快的死，啊！这个没有意思，赶快要忙后世；而后世决定于这一世的话，于是你赶快准备后世的快乐，修善业，这是它的真正的特质。那么现在呢，关于第一点，他说关于“念死”。这个关于“念死”，我们在没讲正文之前啊，可以不妨想一想，不管是禅、密，所有的祖师大德们都很强调！譬如说我们讲印光大师，近代念佛的人最多，而且呢真正最所宗的，说起来—印光大师、蕅益大师、莲池大师，那是最靠近的几位大德。他们常常告诉我们：说你念佛所以不行的话，你只要把那“死”字贴在额骨头上的话，念佛无有不灵验。啊！看起这个话很好、很对，但是呢尽管你看得很对，你念过很多遍，但是呢就派不上用场。如果 (p144) 真的派得上用场，大家都念佛念得很好，对不对？为什么念不好？换句话说，他虽然这个道理听懂了，怎么运用这个道理却有问题。[12:29]
现在这里，妙咧！就是关于这个念死，这个念死还是大学问哦！他告诉我们怎么念法。下面就告诉我们，你如果把握住这个道理，然后去修的话，无有不成功者。而这个道理啊，不是像说“死”字贴在额骨头上面，平常你试试看，写一个死字贴在额骨头上，贴完了事情就算了了，好了！有没有用啊？嘿，没有用！贴在额骨头上还不舒服，过了一下剥掉了，丢掉了也就算了，当然这是说笑话。实际上呢，当然想这个死，可是想这个死啊，因为它并没有完整的方法，想了一下、过了一下，精神一松，那个死字也就忘掉了，忘掉了也就没用了！[13:13]
他现在不是！这个里边就告诉我们一个非常巧妙的方法，就在我们生活当中，处处地方能够推动、策励我们，产生这个强有力地推动我们修行的。这个禅宗也是一样，禅宗的祖师为什么？“生死心切”。现在我们常常听见人家说：“唉呀，生死心切！”这两句话，挂在嘴巴上面唱唱的，唱完了以后生死心真的有没有？是一点样子都找不到，有的是这种状态！原因为什么呢？就没有得到完整的教授，就没有照着这个教授如理去做。现在看，下面是怎么告诉我们的。[13:57]
(p145) 【今初】
那么，哦，对！还要稍微等一下。他关于“念死”又分成功四个部分：第一个说，没有修这个念死的过失，有什么害处。因为你看见这个害处，你是说有这么大害处，你要修；反过来修了以后，有什么大的好的好处，所以还没有修之前，先把这两点一讲。这有什么好处？它会推动你：“对！一点都没有错。啊，你赶快去修啊！”你还没有修，已经有强有力的推动你的力量，有了这个力量，你自然去修了。然后呢有了这个力量要去修了，告诉你正确的方法，你就生起来了嘛！所以它这个次第这么个美妙法啊！那么现在我们看看：不修这个死，不修那个念死，有什么害处，有什么缺点呢？[14:53]
The faults of not cultivating mindfulness of death As previously mentioned, there are four errors that impede your taking full advantage of your life: [conceiving (1) the impure to be pure, (2) suffering to be happiness, (3) the impermanent to be permanent, and (4) the selfless to have a self]. Initially, it is merely the conception of the impermanent to be permanent that is the avenue of much injury.
【◎ 如是于其有暇身时，取心藏中有四颠倒，于诸无常执为常倒，即是第一损害之门。】
这么前面一路过来，我们有大幸而遇见大善知识，遇见大善知识以后呢，他了解了：哦，是的！真正修行，外面要靠善知识，里边还要得到暇满人身。现在我们得到了暇满人身了以后，正要修行，可是那个时候修行的时候啊，嘿，却有一个障碍在，却有一个障碍在。哪个障碍啊？就是错误的、颠倒的。这个颠倒有四个颠倒，这四个颠倒当中，哪四个 (p146) ？“常、乐、我、净”，他现在不说其他的三个，而先说这个常跟无常，有个原因的。它每一样东西有它的必然次第，这第一个最严重的障碍，那个第一个严重的障碍去除掉了，后面的障碍一一净除，就是这个样。[16:02]
所以他现在说，这四个颠倒当中啊，所以我们有了暇满的人身而不能去修行的，受这个障碍，而这个障碍的第一关什么呢？就是无常执常，明明是无常的，你还觉得常。我们人啊总是准备千年计，为什么现在我们不能修行？放不下，就是这样嘛！哎哟，这个地位、名誉、金钱，还有……人人都在做万年之计，对不对？就是这个东西，所以放不下。欸，叫你修行，这个也放不下，那个也放不下，假如说明天就要死了，哪有一样东西放不下的！这很明白。所以他说这个常颠倒啊，是对我们第一大损害是莫过于此。那么这个常颠倒分两个：一个粗、一个细，细的我们现在还感觉不到，还不谈；粗的你能够体会到了，自然而然能够一步步深入。[17:11]
This conception is twofold: coarse and subtle. Of these two, in the case of your coarse impermanence, which is your death, the avenue of injury is the very thought, "I will not die."
【于其粗劣死无常中，分别不死是损害门。】
那么粗的当中啊，就是你老想着不会死。我们不是想着不会死，我们老想着：唉呀！为千年、万年计，就这个状态，我们没有想到死这件事情。[17:28]
Everyone has the idea that death will come later, at the end. However, with each passing day people think, "I will not die today; I will not die today," clinging to this thought until the moment of death.
(p147) 【此复仅念今后边际，定当有死，虽皆共有，然日日中，乃至临终皆起是念，今日不死，今亦不死，其心终执不死方面。】
再说，尽管我们每一个人都晓得最后，跑到最后没有一个例外，大家死。大家会说的：“唉呀，到最后两脚一伸啊，还不是这样！”嘴巴上面尽管这么说，但是我们的行为呢，跟它相应不相应啊？不相应。我们每天所做的事情，不要说眼前好好的，乃至于临终的时候啊，自己还在想：唉呀，今天不会死，明天不会死。这是千真万确的！我们不一定有这种状态，我们去看看人家病人，他总觉得：“唉呀，你赶快替我找个好的医生，唉呀，赶快好啊！还有这个事情放不下，那个事情放不下。”我们看看别人也晓得，然后说：“对呀！没轮到我自己。”嘿！其实哪有轮不到我自己的？[18:29]
当我们甚至生了一点病以后，假定你真正的有这个无常的概念生起来以后，你一生病，马上拼命念阿弥陀佛，唉呀，这个念……医生要找他干什么，来打我闲岔，不要、不要！唉呀，这个药什么东西啊！我们真的生了病，绝对不会说拼命念佛，一定说：“唉呀，我要休息一下！唉呀，赶快等我好了就好了！唉呀，赶快找个医生来。”这不是很明白清楚的事情嘛！所以我们不想，的确不知道，你一想的话，现况就现起来了，现况就现 (p148) 起来了。所以虽然我们嘴巴上面讲：“唉呀，最后都要死啊！”这个没有用哦，这空话。喏，检查一下心里面就很清楚，那我们心理状态是什么？老是想着不死那一面，还总做千年万年计。[19:19]
If you are obstructed by such an attitude and do not bring its remedy to mind, you will continue to think that you will remain in this life.
【若不作意此执对治，被如是心之所盖覆，便起久住现法之心。】
这句话是关键问题。关于这个为什么佛叫作“常颠倒”？我们无始以来的颠倒，最严重的就这个，这个是种执着、是种错误，你怎么想办法去净化它？它要作意对治，有一个正确的方法去对治它，这个像药一样。这个对治，用我们的“作意”，假定你不作意去对治的话，没有用，懂得一点道理没有用！至于对治之方在后头，因为你没有正式的对治，所以一直被这个心所遮盖住，看不见事实的真相。所以尽管说：最后啊要死的！可是实际上呢，一直到最后快死的时候，你还想着：唉呀，妈呀，赶快找个医生来，赶快给我点，找一点甘露妙药啊，让我把我的命救回来啊！都是这种状态，一直被它覆盖。那么这个时候，自然而然你生的心什么？喏，就想一直活下去！[20:35]
Then, as long as you have this attitude, you will continually think only of how to achieve happiness and evade suffering in this life alone, thinking, "I need this and that." You will not engage in religious practice because you do not think about things of great importance, such as future lives, liberation, and omniscience.
【于此时中，谓须如是如是众事，数数思惟，唯于现法，除苦引乐，所有方便，不生观察后世解脱，一切智等大义之心，故不令起趣法之意。】
(p149) 因为你老是想着忙现在的事情，于是你就这样想：忙现在嘛，也要，这种事情就少不了啊！就这种事情是没有一样东西少得了的，唉呀，说起来这个道理是不晓得有多大！唉呀，这个事情又不行，那个事情啊又少不了，这个事情又必不可少的，就这样。“如是如是，数数思惟，”在任何情况下我们脑筋里想的，都是想那些的事情，所有想那些事目的干什么？“唯于现法，除苦引乐”，所有忙的这些都是我们求现世的，大家从这地方不妨想想看，对是不对？对是不对？所以古人他成就了以后，他有个特征—身贫是道不贫。身为什么贫啊？他不求现在的，现在就不要啊，哪怕他骨瘦如柴，那没关系啊！骨瘦如柴，它这个业报之身，它本来丢都丢不掉，你要它干什么？然后我们现在吃得个肥肥胖胖，唉呀，到临终烧起来还得多花几斤柴火了，真冤枉啊！一天到晚忙这个事情，我们现在是“道贫是身不贫”，真可惜啊！就是这个，所以我们一天到晚忙现在的方便啊！[22:31]
我总觉得这个地方的东西已经这么好了，大家还觉得营养不够。唉呀，现在我们要的营养是“法”的营养啊，假定你能够法的营养够了话，说实在的如果今天晚上能去的话，叫我等到明天，我实在等不及啊！这么苦你等它干什么！哪还会忙现在的事情，是颠倒啊！这是所以为什么在这地方注意：目前我不强逼大家，到后来，这地方必然会走上这条轨道的，所以随便一提。如果你这个概念一时改不过来的话，好好地努力地改，自然我们 (p150) 有真正相应的一天，这是不急的，不急的。可是最后这是我们的目的，那个时候你自然会体会到真正的快乐。[23:22]
因为啊说明了这个，所以眼前我们常常注意，凡是这个念头起来了，注意：“啊！这个是我们的贼，要来害我们了啦！”你能够这样想的话，大概目前就不会它骗得太离谱，那个时候我们就有机会爬得上去。因为你一天到晚忙现在这种好事情，所以你以后的事情就不去管了。自然嘛！你忙现在都来不及，你就不会观察后世的事情，以及将来的解脱，乃至于一切智无上佛法，这个就是共下、共中、共上的，这种事情真正有殊胜的大利益的，这种心生不起来，生不起来。而生这种心，这才是什么？才是叫我们修学佛法的意乐。就算偶然有了，[24:22]
Although you may perchance engage in study, reflection, meditation, and so forth, it will be only for the sake of this life, and whatever virtue you create will be of meager strength.
【设有时趣闻思修等，然亦唯为现法利故，令所修善势力微弱。】
就算有的时候偶然生起来了，所以要修它一修，的的确确认真。可是因为你对这个死无常这个概念，没有经过对治，所以他真正的重心现行，经常都在忙现在！现在修了一些—所谓修的话一定是修以后，一定忽视现在—所以你修了一些时候，欸，过了一下，它没有对治，这个病根又起来了，他又要忙现在了。一忙现在的话，你所修的这个善啊， (p151) 这力量就减弱了—这个道理。事实呢？譬如说：我们现在先认真去念佛、认真去看书，拜了几拜以后，晕了说到：“唉呀，这样拜是不行，休息一下。这样拜的话，头晕、营养不良啊！”所以你才拜了几拜佛，你就想到明天吃的时候，哎哟，我这个不够。豆腐要多加一点，花生要多加一点，维他命也不够，绿叶素不够，你想了一大堆，不晓得哪里去了！就是这种毛病，都从这地方来的。所以就算你修，你所修的善，势力就减退。[25:48]
Moreover, since your practice will be involved with wrongdoing, sins, and infractions, it would be rare for these virtuous activities not to be mixed with causes of miserable rebirths.
【复与恶行罪犯相属而转，故未糅杂恶趣因者，极为希贵。】
就算你修的时候，对不起！你这个“恶行罪犯”连在一块儿，那就刚才这样。欸，你做做做做，又想到这种事情又来了，这个意念一动的话，都把那个恶法就缠在一块儿。这个恶法一缠在一块儿的话，这个就是恶趣之因，所以我们现在说得到人身之难，真的难啊！你不检查还觉得很好，你检查、检查的话，千真万确！所以能够“不糅杂恶趣因”，真正地纯净修法，难能可贵到极点！原因在哪里？都是“无常”没有生起，被这个“常”所遮盖，所以叫常颠倒，这是修学佛法第一个最严重的大关口。假定你能修了，怎么办呢？[26:53]
Even if you try to engage in practices directed toward future lives, you will not be able to prevent the laziness of procrastination,
【◎ 设能缘虑后世而修，然不能遮后时渐修延缓懈怠，】
哦，说现在说，对啦，我努力提起来要修后世。刚开始地修、修，修修修修，慢慢、 (p152) 慢慢过了些时候，慢慢地又……脚步又放慢了，到最后啊又恢复老样子。[27:14]
thinking, "I will do it eventually." By passing time in distractions such as sleep, lethargy, senseless talk, and eating and drinking, you will not attain proper achievement, which comes through great effort.
【遂以睡眠昏沈杂言饮食等事，散耗时日，故不能发广大精勤，如理修行。】
等到你慢慢地放缓了，唉呀，到那时“睡觉、昏沈、杂言、饮食等事”，就是这种东西把有暇的生命都浪费掉了，都浪费掉了。那时候没办法真正地发大精进。修学佛法需要大精进，这个精进有个特质：不是说你勤勤恳恳做事，就是说你非常努力在善法上面走，这个叫作精进。你现在非常努力做坏事情，这个不是精进哦！所以这个精进里面包含两个：一个你努力地去做，还有一个做的法是如法、如理修行。所以这些，毛病都跟着来了！[28:11]
p. 75
If you are thus seduced by the hope that this body and life will last for a long time, you will create strong attachment to goods, services, and the like. As if swept away by the current of a river, you will be immersed in strong hostility toward what prevented you, or what you fear might prevent you, from having these objects of attachment; in delusion that is ignorant of their faults;
【◎ 如是由希身命久住所欺诳故，遂于利养恭敬等上，起猛利贪。于此障碍，或疑作碍，起猛利瞋，于彼过患蒙昧愚痴。】
因为为这个常所覆盖，在这种颠倒当中，所以你自己觉得：欸，永远要生活下去啊！所以自然而然对于这个东西就保护，为它所欺诳，所以要保护它。保护它为了这个，需要什么啊？利养、恭敬，贪着难舍啊！这个贪心之所以生起，为什么？就是这个。当你想到今天就要死了，你还有什么好贪的？生不起来。万一你要的东西被人家障碍住了，或者你怀疑人家障碍了，你起猛利瞋心。这个瞋心是为什么？人家伤害你嘛！伤害你什么？使你 (p153) 得不到你的利养，这个贪、瞋有它这样的密切的关系。而对这个明明有大害处的事情你不认识的话，这个是什么？痴嘛！所以这个贪瞋痴都从这里来的。[29:23]
你一旦那个无常心生起来了以后，那个贪瞋痴自然而然啊就减低到最低限度。虽然贪瞋痴的“根”不在这里，但是贪瞋痴的最严重的“增上缘”却在这个上头。所以你刚开始的时候，你能够把这一点拿住的话，那个增上缘没有。如果说没有增上缘的话，它那个种子根本生不起来的。如果说现在就要死了，不管人家把你捧成总统也一样，把你说成个十恶不赦之徒也好，你根本就是耳边风，一点都听不进！[30:03]
37A Commentary
ENGLISH LR V.1 P.141 (COMMENTARY V5. CH8 P185) [00:16]
If we are not sure about this point, that means we don’t have complete understanding about the essence of the teachings. So at this juncture, the most important thing is that you need to listen to the teachings from all aspects so to understand it completely. By then, all the flaws will be taken care of. At that time, you will be very certain – advancing either on the higher or lower paths is fine. The ones taking the higher path will not despise those on the lower ones; whereas the ones taking the lower paths will not feel inferior because they are unable to take the higher paths. Everyone will advance joyfully this is how it works. Continuing: [00:57]
Since the order we use in guiding others along the path clearly is very crucial for their practice, reach firm certainty about this method.
Well, based on this realistic condition, Lama Tsongkha-pa noticed with thorough understanding and recognized the fact to guide us to study Buddha Dharma systematically is critical! So for us practitioners, we should uphold it as the most precious and most crucial guidance! Keep these statements in mind. Now we should not be occupied by saying: alas, each day I have to read how many sutras, chant Buddha’s name how many times, and complete how many prostrations to Buddha. That is great! Nothing wrong about it! However, if you are thinking of taking this complete, direct, and grand path, based on my current understanding, the best thing to do is to have a good understanding of this complete systematic order. And then, when you take it on, that will be “getting it done with half the effort”! This is using the idiom of “half the work, twice the effect”! In fact, when you apply effort little by little, the merits you receive will multiply unbelievably! That is just how it works! This task is of great importance. But before you have formed the uncontrived understanding, you don’t need to hastily give up your existing practice, we refer to it as “riding on a horse while looking for a better one.” Once you have a firm understanding of this concept, naturally you will feel composed in your mind, and make adjustment [to the existing practice]. [02:24]
Why do you prostrate to Buddha or chant Buddha’s name now? You claim the aspiration is to apply the teaching and to have achievement. So remember: if today your goal is just to do a few prostrations, that is fine, you just do that! After prostration, whatever the goal is isn’t the concern, because your original purpose is to just prostate! Or your original purpose is just chanting those few words! Then you go ahead with the chanting, which is fine. If your goal is to be reborn to Pure Land, well, then you need to evaluate carefully: after my prostration or chanting, will I be able to fulfill the goal? If not, then you need to make adjustments! This is very obvious, isn’t it? If your purpose is not only going to Pure Land, but also to achieve Buddhahood, that is one step further. This point is very important to us, too critical! [02:59]
Nowadays we engage in many things with our eyes shut, and we don’t even realize it! Seeing other people doing something, I also follow suit, he chants and so do I. Moreover, I am doing it wrong, alas, I even teach others by saying this, “This is good, you follow me, I will teach you.” Sigh, I now feel it is so absurd! To be honest, for me to teach everyone here, I am just like a recorder repeating what my teacher told me, a recording device for you folks to play back, I then repeat [what my teacher taught] accordingly. For actual teachings, I may not be qualified! So I do urge you all, don’t think that you already know enough to teach others by saying: “Well, my way is better than yours!” If that is the case, you are far from being right! Now the primary importance for us is to grasp this point first, and follow it by advancing accordingly with the systematic order, and the advancement will be extremely quick, very swift, also with tremendous goodness. [03:50]
Well, now we have already encountered virtuous teachers in the beginning – once we have encountered virtuous teachers, by then we know, oh! What this virtuous teacher is actually telling us is not about encountering him, what is it about? It is about knowing yourself! Why? A true virtuous teacher will tell us: in order for you to obtain benefit from applying the teaching, one needs to achieve the human form of leisure and opportunity. Now surprisingly we have both, so such application is in our control. Hence, when it is time to practice, we should not be too hasty. If you hastily engage in it, even if you are inspired to meditate on the teaching, you may end up on a detour yet you don’t even know it – that is, you are still staying on a path, but it is a detour. Later it will take you a long and winding turn to come back, it is not worth it! So in the very beginning, first recognize the map to the path, just like going for treasure hunt. It is not saying: Well, there is the treasure; I will go for it right away! After going for a while, where is the treasure? Very sorry, I don’t know. Asking around, and probing for a while, yet you still have no clue at all, this is not how this teaching works! [04:49]
Initially, yes, the aspiration is needed. Then, first find the treasure map, after that, find out how to get there, and then bring the right tools and prepare the proper provisions. Once you have everything prepared, then you start on the road, and very quickly you will reach the tree of jewels. This applies to everything in the world without exceptions, isn’t it? This concept we have to be clear on. So before we begin learning the small scope, chapter 8 is about “the actual way to take full advantage of a life of leisure and opportunity.” Sure, taking full advantage of this leisure and opportunity human form and quickly apply the teaching! The author did not ask you to start immediately, wow, every day you have to prostrate to Buddha how many hundred times, every day you have to chant Buddha’s name how many times. Well, first one has to recognize the entire systematic order of the path of cultivation, once you have this recognition, then find your own feasible starting point and begin to practice. Thus, up to this point, it is the “actual way to take full advantage of a life of leisure and opportunity.” Well, we are about to begin the actual application! Now, the text begins the actual session [of the three scopes]. [05:48]
b. The actual way to take full advantage of a life of leisure and opportunity.
The actual way to take full advantage of a life of leisure and opportunity is presented in three sections:
1. Training the mind in the stages of the path shared with persons of small capacity.
2. Training the mind in the stages of the path shared with persons of medium capacity.
3. Training the mind in the stages of the path for persons of great capacity.
Now that we know about it, that’s right, he categorized it into stages as such. Therefore, stages of the path shared with persons of small capacity, there is stages of path shared with persons of medium capacity and also stages of the path shared with persons of great capacity. The stages of the path is as such. We will steadily move up the path sequentially. First of which is a person of small capacity. [06:15]
1) Training the mind in the stages of the path shared with persons of small capacity
There are three divisions in this section:
1. The actual training of thought for a person of small capacity
2. The measure of the attitude of a person of small capacity
3. Clearing up misconceptions concerning the attitude of a person of small capacity
Thus, formally, what is a person of small capacity? This is the first, explaining the qualities. After getting the qualities right, what are the quantities? So the second point is the measure of the attitudes of a person of small capacity, stating the required standards. For the third, “Clearing up the misconception” , we need to examine when we do. Are there any errors, errors are not allowed. There are times when we focused on misconceptions. This needs to be eradicated. Now we look at the actual training for thought, it is divided into 2 parts. [06:59]
a) The actual training of thought for a person of small capacity. The actual training has two divisions:
1. Developing a state of mind that strives diligently for the sake of future lives.
2. Relying on the means for achieving happiness in the next life.
The life of higher status, the actual life of higher status is to gain higher status life after life. Since it is higher status life after life, the subsequent life should be better than the current one. This is the special meaning behind higher status. Therefore, the life after this should be better, and when the current life ends, the next life should be better off. This is a very clear logic, no one is exceptional to this. Thus, our normal actual situation should be this way. Although we may earn one thousand dollars or ten thousand dollars, could be even hundred thousand dollars or one million dollars. We will never say, we will spend everything we earn today, finish it and that’s it, wrong. It must be after earning, we will save what was earned through hardship in the bank, why so? For seeking higher status. [07:49]
So if you take a look at it seriously, no one is an exception. All will be doing the same thing. Of course, when I say that no one is an exception, it might sound a little exaggerated. In real life, some people might not be this way. I have heard interestingly about those people staying in the high mountains before. These people after earning some money would spend it entirely. What happened when there was too much money? He would buy cigarettes and lit several of them and smoked them all at once. He would feel very upset if he could not finish spending all the money. As for the wine, he would buy the best and got drunk on the roads until he could not even make his way home. Such people were really pitiful as anyone with a slightest bit of intelligence would not do that. Why? I feel this is truly no different from animals. [08:37]
This is why this logic was already explained to us in the beginning. To really obtain a higher status, it means to seek the future life. We must also know that this current life will soon be over. Not only it is hard to say for the older folks, the same goes for the younger ones. For example, the day before, a great elder just passed on. That was Venerable Zhen Guang, our old Venerable’s Dharma brother. I just heard not long ago that among the dharma brothers, he was the youngest. The youngest was the first to pass on. How do you guarantee that the youngest will not pass on first? This is the fact. With regard to dharma practice, we must really hold on to this principle, do not take things easy. Now the focus is on the first point of developing a state of mind that strives diligently for the sake of future lives, how to get it done? Do it step by step. [09:48]
Developing a state of mind that strives diligently for the sake of future lives. This is explained in two parts:
1. Mindfulness of death, the contemplation that you will not remain long in this world.
2. Contemplating what will occur in your future life: the happiness or suffering of the two types of beings.
Further divided, split it step by step.
This is not the case now as we are taught a very ingenious method and that is to push and motivate ourselves in every aspect of our life. This will create a force that will spur us in our practice. Zen does the same too. The grand masters of the Zen are very keen about life and death. This is why we often hear people saying “Zealous about life and death”. This verse is merely words hanging on the mouth, after saying, are they really anxious about life and death? Not a trace can be found. This condition can be seen on some, and why so? This is due to the lack of complete teachings that we are unable to practice according to the teachings. Let’s see what is taught in the following.
1. The faults of not cultivating mindfulness of death
2. The benefits of such cultivation
3. The kind of mindfulness of death you should develop
4. How to cultivate mindfulness of death
From here, a simple explanation of the table of contents. Yes, the first thing is to seek the future life, this is higher status. So for the future life, what method do we use? That is the second. So the first is to develop the mind to strive for the sake of future lives, then this mentality will propel us to engage in the methods of practice. So how do we develop this mind? He said: “To contemplate that you will not remain long in this world”. We are born in this mundane world, but we are not able to live on forever and death is definite. If it’s solely about death, everyone eventually must die, and that’s it. Unfortunately, after death, where do we go? It is not the end after we die, there is still a next phase, either we go up or down and what determines up or down? It is based on the karma that we have created in the current life, just like that. [11:03]
So what are the benefits of putting these two together? Firstly, we say that this current life will be over swiftly, this is meaningless. We need to prepare for the future life, and the future life is decided by our current life. So we need to immediately prepare and cultivate more virtuous activities, this is the true nature. With regard to the first point, he mentioned about “mindfulness of death”. Before we go into the actual text, no harm thinking it through, be it Zen or Tibetan, all great masters placed great emphasis on this. For example, Master Yin Guang(印光大师), there are many who practice recitations in this current generation and those who are really respectable are Master Yin Guang, Master Ou Yi and Master Lian Chi, they are the most recent great masters. They always say that if you fail to practice recitations properly, all you need to do is to paste the word “death” on your forehead and your recitation practice will be effective. This sounds very good and right, right as it may seems, but irregardless of how many times you recite it, it does not seem to work. If it works, then everyone will be practicing their recitations very well isn’t it? So why is it that this cannot be practiced well? In other words, although he knew this logic, why are there problems when put into practice? [12:29]
It is rather amazing when it comes to being mindful about death as it is a great knowledge. He tells us how to recite. The following teaches us that if we can grasp this principle and practice accordingly, success is guaranteed. This principle is not just pasting the word death on the forehead. You try writing the word “death” and paste it on your forehead. After pasting, that’s it. Is it useful? No. It is not even comfortable pasting it on your forehead. After a while, this will be removed and thrown away. This is of course a joke, in reality, think of death. But thinking about death, because there is complete method, after thinking for a period of time, once the mind is relaxed, the word death is forgotten and once forgotten, it becomes useless. [13:13]
This is not the case now as we are taught a very ingenious method and that is to push and motivate ourselves in every aspect of our life. This will create a force that will spur us in our practice. Zen does the same too. The grand masters of the Zen are very keen about life and death. This is why we often hear people saying “Zealous about life and death”. This verse is merely words hanging on the mouth, after saying, are they really anxious about life and death? Not a trace can be found. This condition can be seen on some, and why so? This is due to the lack of complete teachings that we are unable to practice according to the teachings. Let’s see what is taught in the following. [13:57]
The faults of not cultivating mindfulness of death
That is correct, we still need to wait slightly. “Mindfulness of death” is also divided into four divisions. First, being the faults of not cultivating mindfulness of death. It’s because you have seen the faults and because of such great faults that you want to practice. On the other hand, there are so much benefits from practicing. Therefore, before practicing, we will touch on these two points, what are the benefits. It will motivate you. Without any mistakes, you will make haste and practice. Even before practice, you already have a strong motivation force. With this force, you will naturally practice. Subsequently, with this force to practice, he tells you the method and you will progress from there. This is the beauty of the stages of the path. Now let us take a look: if we do not cultivate Mindfulness of Death, not cultivating Mindfulness of death, what are the faults and shortcomings. [14:53]
The faults of not cultivating mindfulness of death As previously mentioned, there are four errors that impede your taking full advantage of your life: [conceiving (1) the impure to be pure, (2) suffering to be happiness, (3) the impermanent to be permanent, and (4) the selfless to have a self]. Initially, it is merely the conception of the impermanent to be permanent that is the avenue of much injury.
Through the journey, we are very fortunate to encounter great virtuous teachers. After meeting the virtuous teachers, he understand that to actually practice, it requires external factors like relying on virtuous teachers and internal factors such as a life of leisure and opportunity. Now we have acquired a life of leisure and opportunity and we are about to practice. But when we are about to practice, there was an obstacle, there is an obstacle. What is that obstacle? These are the faults and errors. There are four of these errors. Among these four errors, what are the four? Conceiving the impermanent to be permanent, suffering to be happiness, selfless to have a self and the impure to be pure. At this point, he does not talk about the other three but touch first on permanence and impermanence. There is a reason behind. Everything has its sequence. The first is the most serious obstacle. After removing the first most serious obstacle, the rest will in turn be removed. It is as such. [16:02]
The reason why we cannot practice after achieving this life of leisure and opportunity is due to the obstacles. What is the first obstacle? It is clinging to [our notion of] permanence when it is impermanent. It is obviously impermanent, but we still see it as permanent. We humans like to plan a thousandyear strategy. What is the reason why we are unable to practice now? It is because we are unable to let go, it is as such ! Ah, this status, title and money and also… everyone is making a ten thousand years plan, isn’t it right ? It is because of this that we cannot let go. When told to practice, we cannot let go of this, cannot let go of that. If say we are going to die tomorrow, there will not be anything that we cannot let go! This is very understandable. Therefore this error of conceiving impermanent as permanent is our number one injury. This error is further divided into two – coarse and subtle. We are still not able to feel the subtle, so we shall not discuss about it. We can feel the coarse error, thus naturally you will be able to go more in depth a step at a time. [17:11]
This conception is twofold: coarse and subtle. Of these two, in the case of your coarse impermanence, which is your death, the avenue of injury is the very thought, "I will not die."
In the midst of coarse, it is thinking that “I will not die”. It is not we are thinking that we will not die. We always think: Ah ya, it is due to our thousand years and ten thousand years planning, this is our state of mind. Thus, we fail to think about death. [17:28]
Everyone has the idea that death will come later, at the end. However, with each passing day people think, "I will not die today; I will not die today," clinging to this thought until the moment of death.
Everyone is aware that at the end, towards the end, no one is an exception, everyone dies. Everyone would say that， “Ah-ya, we will just stretch out our legs (at death), isn’t it just like that!” We may be saying this, but do our actions resonate with it? Not at all. Among the things that we do every day, needless to talk about when we are feeling well, even upon death, we are still thinking, “I will not die today, I will not die tomorrow.” This is absolutely true！ We may not have this situation, but let us take a look at those who are unwell. He will feel that， “Ah-ya, hurry up and get me a good doctor, ah-ya, and get well quickly! Still cannot let go of this and cannot let go of that.” We look at others and also understand, but then say, “Correct! It is not my turn yet.” Hey! In fact, how can it never be my turn? [18:29]
During the times when we fall sick, if we truly have the concept of impermanence in mind, the moment we are unwell, we will make every effort to recite Amitabha. Ah ya, is there a need to find a doctor? No no. What medication is this? When we are really sick, we will never make effort to practice recitation. We will definitely say, “I need to take a rest! I want a fast recovery. Quick, go find a doctor.” Isn’t this very understandably clear. Therefore, if we do not think about it, we will never know. The moment you think of it, the reality will set in, reality will set in. So, although we say, “Ai-ya, eventually we will die!” This does not serve any purpose, just empty words. Examine your mind and it will be very clear. What is going through in our mind? We are always thinking that we will not die and make plans for thousand and ten thousand years. [19:19]
If you are obstructed by such an attitude and do not bring its remedy to mind, you will continue to think that you will remain in this life.
This sentence is the crucial one. Why did Buddha named this “error as conceiving the impermanence to be permanent”? An error that we have made since beginningless time, the most serious of all. This is conceptual attachment, it is a fault. How do you purify it? We need to bring the remedy to mind. This remedy is just like medication, you must bring the remedy to mind. It is useless if you do not bring the remedy to mind. Just knowing the principle is useless. The method of remedy is at a later part. It is because you do not formally apply the remedy, therefore, you are constantly enshrounded by this mentality and unable to see the reality. So although we say: eventually we will die! In reality, even close to death, when you are about to die, you are still thinking: Ah ya, quickly find a doctor, quickly give me some, find some ambrosia or miracle medication to save my life. We are all in this state of mind and constantly being covered by it. During this time, What kind of attitude will we naturally develop? Oh, wishing to live continuously. [20:35]
Then, as long as you have this attitude, you will continually think only of how to achieve happiness and evade suffering in this life alone, thinking, "I need this and that." You will not engage in religious practice because you do not think about things of great importance, such as future lives, liberation, and omniscience.
Because you are constantly preoccupied with the immediate things that led you to think in this manner: busy with such things cannot be avoided and none of these can be exempted. Ah-ya, this reason seems to be very valid. Ah-ya, this cannot be left alone, that cannot be avoided and this cannot be dispensed with. “you will continually think only”, our mind is always pre-occupied with all these things in any circumstances. What is the aim of thinking about all these things? “How to achieve happiness and evade suffering in this life” – therefore, we are preoccupied with what to achieve in this life. From here, let’s think, is this correct, is this correct? Thus, the ancients after attainments have a special trait – The body might be poor, but is rich in Dharma. Why is the body poor? Because he does not dwell on current happiness, cast away anything current. Even if the body is very skinny, it does not matter. This body is a result of karmic causes, something that you cannot even discard, why do you still want it? Even if we are well fed till plumb and fat, upon death, it only means wasting more fuel during cremation. How wronged! From dawn to dusk we are preoccupied with this. It is such a pity that we are now rich in our body but poor in Dharma. It is because of current happiness that we are busy with from dawn to dusk. [22:31]
I just feel that everything here is already very good, and yet everyone feels malnutrition. The real nutrition that we need now is in the form of Dharma. Honestly if you are rich in Dharma nutrients, if we can pass on tonight and you want me to wait until tomorrow, I definitely can’t! There is so much suffering, why wait? Why would you still want to get so preoccupied with the immediate things? Really misguided! This is why we need to pay attention here. At the moment, I do not impose it on everyone, but eventually, everyone will have to walk down this path. Just to briefly touch on this at this juncture. If you still cannot change this concept, put in more effort. One day we can truly concord with it, there’s no hurry, no hurry. But this is our ultimate objective and when that time comes, you will naturally be able to experience true happiness. [23:22]
Since this has been clarified, thus, we must now take note. Once this kind of thought arises, take note: Ah! This is our thief coming to harm us! If you can think in this manner, we will not be deceived too much and instead we will have the opportunity to advance by that time. Because you have been busy with such good things day and night, naturally you will not be concerned about your future matters. Of course! If you are too busy with current life issues, then you will not observe issues about your future lives and future liberation, not to even mention omniscience of the dharma. This is the path shared with the small capacity, medium capacity and great capacity. These are the things that are truly excellent and greatly beneficial. However, such thought cannot be developed, cannot be developed. What kind of mind is this? It is the intent for learning and practising the dharma. Even if occasionally, [24:22]
Although you may perchance engage in study, reflection, meditation, and so forth, it will be only for the sake of this life, and whatever virtue you create will be of meager strength.
Even if occasionally we give rise to this mind and wish to diligently practice, but because you did not apply the remedy on the concept of the mindfulness of death, the true focus of your behaviour is with the present. What is known as practice is definitely to practice for future lives and to ignore the present. So you practice for a period of time, eh, after a while, due to lack of remedy (i.e. not cultivating mindfulness of death), the root problem surfaces again and you will be busy with the present life again. The moment you are busy with the present, the strength of the virtuous activities you cultivate will be of meagre strength. This is the principle. In reality, for example, we make serious efforts to recite the Buddha‘s name, make serious efforts to read. After a few prostrations, we feel giddy and say, “ah, cannot go on this way, I need to take a rest. If I carry on prostrating, I will get giddy and lack nutrition.” So just after a few prostrations, you will think of tomorrow’s meal. I’m deficient in this, need to add more bean curd, add more peanuts. There are not enough vitamins, not enough chlorophyll, you will think of a lot, think very far. It is precisely this problem. It all originates from here. Therefore, even if you practice, whatever virtue you create will be of meagre strength. [25:48]
Moreover, since your practice will be involved with wrongdoing, sins, and infractions, it would be rare for these virtuous activities not to be mixed with causes of miserable rebirths.
Even during your practice, I’m sorry, you will be “involved with wrongdoing, sins, and infractions”, just like what was mentioned before. You will do and do but think of something else. The moment the mind is stirred, all the non-virtuous thoughts will be entangled. When the non-virtuous thoughts are involved, it becomes the cause for miserable realms. This is why it is difficult to obtain a human life, really difficult. If you do not examine it, it still feels fine. The moment you really examine, it’s absolutely true! Therefore, “it would be rare for these virtuous activities not to be mixed with cause of miserable rebirths”. Thus, engage in pure practice, this is extremely precious and rare. The reason lies in the fact that the concept of “impermanence” is not cultivated and being blinded by “permanence”. Therefore, “the error of conceiving the impermanence to be permanent” is the first and most serious gate of learning and practising the Dharma. Assuming you have practiced, what then? [26:53]
Even if you try to engage in practices directed toward future lives, you will not be able to prevent the laziness of procrastination,
Now that I say, ok, I shall make effort to practice for my future lives. At the initial stage of practice, is practice, practice, practice, practice, practice. After a while, getting slower and slower, our pace gets slower and eventually back to the old self. [27:14]
thinking, "I will do it eventually." By passing time in distractions such as sleep, lethargy, senseless talk, and eating and drinking, you will not attain proper achievement, which comes through great effort.
Till the time you gradually slow down, “distractions such as sleep, lethargy, senseless talk, and eating and drinking”. These are the things that wasted our life of leisure and opportunity, all wasted. At that time, you will have no means of great perseverance. Learning the Dharma requires great perseverance. This perseverance has a characteristic: It is not about doing everything diligently, but you have to strive very hard to engage in virtue. This is called peserverance. Now, if you put in much effort engaging in non-virtue, this is not perserverance! Thus, this perseverance comprises of two factors: First, you must be doing it diligently and the other is to practice in accordance with the teachings. Thus due to these, all problems ensue. [28:11]
If you are thus seduced by the hope that this body and life will last for a long time, you will create strong attachment to goods, services, and the like. As if swept away by the current of a river, you will be immersed in strong hostility toward what prevented you, or what you fear might prevent you, from having these objects of attachment; in delusion that is ignorant of their faults;
Because we are blinded and misguided by (the idea of) permanence, in this contrary state, thus we feel that, “Eh, I want to live on forever!” Therefore, we naturally want to protect it, get deceived by it, so we want to protect it. What do we need in order to protect it? Fame, respect and greed! Greed arises, why? This is the reason. When you know that you will die today, what else is there to crave after? (This greed) Will not arise. In the event that the thing which you want is being obstructed by others, or you suspect that others are causing obstruction, your hostility will rise strongly. Why is there hostility? Because others are causing you harm! Harm what? Resulting in you not being able to achieve your fame. There is this close knitted relationship between greed and hostility. And if you are not aware of this thing that is obviously harmful, what is this? Ignorance! So, greed, hostility and ignorance are all derived from here. [29:23]
The moment you give rise to the mindfulness of impermanence, the greed, hostility and ignorance will be gradually reduced to a minimum. Although the roots of greed, hostility and ignorance are not present, but the serious “favourable conditions” of greed, hostility and ignorance are there. So if at the beginning you can grasp this, there will be no favourable conditions. Without these favourable conditions, the seeds will not grow, this is as such. If you were to die now, regardless if people were to look upon you as a president or say that you are a villain, you will turn a deaf ear to it. There is no such thing as greed, no such thing as hostility. This is the reason. [30:03]